It's a very common phenomenon occuring in a man’s life. A man’s ‘home’ is an integral part of his life but very few people understand the important role, which it plays in his elevation or downfall. The place where we spend half our life has the potential to make or mar us. To prevent the ‘flaws’ of a particular place, a man must perform the ‘foundation-laying’ ceremony with appropriate rituals after choosing an auspicious time for it.

a. KHAAT MUHURAT (DIGGING FOUNDATION IN AN AUSPICIOUS MOMENT) :

One significant characteristics of Khaat-Muhurat ritual is that land, boar, tortoise and Cobra are worshipped. The rituals of Khaat-Muhurat help to prevent all kinds of inauspiciousness. Besides that, the worship of the site of building is a must.

b. VAASTU SHANTI (PACIFICATION OF THE NEWLY CONSTRUCTED HOUSE) : The construction of the house having been accomplished, a man should not enter it until it has been worshipped with appropriate Vastu mantras. This is necessary because it helps him to atone for the sins of killing numerous creatures during the process of house construction.

Countless living creatures(germs,etc) die during the process of house renovation and hence it is necessary to atone for those sins committed inadvertently. Therefore, it is necessary for a man to enter his newly constructed or renovated house only after ‘Vastudev’ has been duly pacified.

The scriptural treasure of India contain two invaluable gems in the form of 'Durga Saptashati' and 'Rudra Ashtadhyayi'.To call them 'Kalpavrikshas' (a celestial tree capable of fulfilling any wish) would not be an exaggeration. Anybody can fulfill his/her any wish by taking refuge under any of these two 'Kalpa-vrikshas'. These benedictory rituals can be performed by anybody with the help of proficient pandits.

It's our effort to categorize these powerful mantras taken from 'Durga Saptashati' and 'Rudra ashtaadhyaayi' for the benefit of common people. These mantras give solutions to all the problems a man normally comes across in his life. The objective behind giving these mantras is to reveal their significance and also to give opportunity to common people to benefit from them.

The following mantras are taken from 'Durga Saptashati'and 'Rudra Ashtadhyayi'.

Chanting of the above given mantra followed by 'Durga Saptashati path'( 100 repetitions) and simultaneous performance of 'Yagya'(offerings made 1/10 of the total number of chantings made i.e. Dashaansh-havan), helps in regaining lost authority, power and wealth.

26. For the quick accomplishment of dificult and impossible tasks- 'Anulom-Durga-Saptashati-Path' wherein study of Durgashapti is made from beginning to end (Anulom). It is then followed by 'Vilom-Durga-Saptashati-Path' wherein a reverse study of the holy text is made. The ritual culminates by repeating 'Anulom-Durga-Saptashati-Path' once again.

27. For debt clearance

ANRINAAM ASMIN

Alternate chanting of above mantra in combination with each mantra of 'Durga-Saptashati' helps to clear out the debts.

(One lakh chanting of the above mantra with simultaneous performance of 'Yagya'(offerings made for ten thousand times i.e. 1/10th of the total chantings made) also helps in having a progeny.

2. SANTAAN GOPAL STOTRA - Study of this powerful stotra is very beneficial for a man. It makes him healthy, wealthy and wise. 1008 repetitions of Santaan Gopal Stotra also helps in having a progeny.

3. LISTENING TO HARIVANSH PURAN - Many ways are described in the scriptures for begetting a son. According to Garuda Purana- ‘An intelligent man desirous of having a son must listen to the tales of Harivanshpuran; if this effort does not bear fruits then he should listen to the ‘Shata-Chandi-path’; if even this effort does not bear fruits, then he should try to please Lord Shiva by listening to ‘Maharudra path’.

An infertile woman desirous of a son should listen to ‘Harivansh puran for nine consecutive days. Similarly couples having daughters but desirous of a son should listen to 'Harivansh Puran'.

4. VISHNU YAAG - This particular 'Yagya' gives us liberation from sins. It liberates us not only from sins of our present birth but also of previous many births. Anybody who performs 'Vishnu Yagya' is definite to attain salvation. He attains to the abode of Lord Vishnu after his death.

One who Performs this Yagya becomes liberated from all kinds of miseries and sorrows and attains peace not only in this world but also in the other after his death. If, due to any reason, a man remains without a progeny, performance of this 'Yagya' helps in by begetting a child.

1. The presiding deity of this 'Yagya' is Lord Vishnu. 2. Chantings of 10,000 Purush sukta are made. 3. Havan is performed for one-tenth of the chanting made i.e. 1000 times. 4. If a devotee is desirous of performing an independent ‘havan’ in addition to the above mentioned one, then it should be performed similarly i.e. chanting of 'Purush-sukta' mantras (10,000 times) and making offering in the 'Havan-kund' for (1000 times). 5. SURYA MANTRA - Chanting of this mantra for 8,00,000 times brings inexplicable virtues and benefit to a man. Chanting of Surya Mantra has numerous benefits like the chanter is blessed with peace, prosperity and a long life free from diseases. Daily chanting of Surya Mantra helps in getting cured from disease like blood- pressure, heart and skin diseases.

MANTRA- OM GHRINIH SURYAA AADITYAH

Note: It has been our effort to give solutions to all the problems that a man normally faces in his daily life. These solutions are based on our scriptures and holy texts. If you don’t find your problem among them and are desperately seeking a solution to it you can contact us.

6. NETROPANISHAT: Chanting of 'Netropanishat- Stotra' or 'Aaditya-Hridaya-stotra' is extremely beneficial for people with poor eye sight. The number of chantings varies according to the severity of the eye-sight problem. End Of Spiritual Remedies.

Meaning -A child born in the first stage of the 'Moola Nakshatra' brings destruction to his father,In the second stage- to his mother,In the third stage- to wealth and property.

A child born in the fourth stage of the 'Moola-Nakshatra' though remains harmless but it is better if the rituals are performed for the pacification of this Nakshatra because it eliminates the fears and apprehensions that is generally associated with the name 'Mool-Nakshatra'.

If a child is born in any of the following Mool Nakshatras, the pacification becomes mandatory to neutralize the ill effects -

A child born in ‘Moola’ Nakshatra.

A child born in ‘Jyeshtha’ Nakshatra.

A child born in ‘Ashlesha’ Nakshatra.

A child born in ‘Magha’ Nakshatra.

A child born in ‘Revati’ Nakshatra.

A child born in ‘Ashwini’ Nakshatra.

The last two ‘ghati’ of Revati, Ashlesha and Jyeshtha Nakshatras being ‘Nakshatra- gandaant’ period, are also considered inauspicious. They are also known as 'Abhookta-Mool' and their pacification must be performed for the neutralization of their ill-effects.

Apart from these inauspicious constellations, there are also some particular YOGA, which gives inauspicious efects; for example 'Vaidhriti-Yoga' and 'Vyatipaat-Yoga', etc.

PACIFICATION OF VAIDHRITI YOGA :Worship of Rudra, Surya and Chandrama helps in neutralizing the ill effects of Vaidhriti Yoga.

PACIFICATION OF VYATIPAAT YOGA : Worship of Surya, Agni and Rudra helps in the neutralizing the ill effects of Vyatipat Yoga.

1) TRIK PRASAV SHANTI : A girl child born after three successive boys; or a boy born after three successive girls is considered inauspicious according to Indian astrology. In such a case, it is necessary to perform this particular ritual to neutralize the ill effects otherwise there is a fear of a harm to the whole family.

EK NAKSHATRA JANAN SHANTI

2) BIRTH IN THE SAME CONSTELLATION: If two brothers are born in the same constellation; or if both father and son are born in the same zodiac signs, then it is considered to be very inauspicious.

3) BIRTH ON INAUSPICIOUS DAYS: The 'Tithis' mentioned below are considered inauspicious and their propitiation are a must to neutralize their ill effects.

Krishna-Chaturdashi (fourteen day of the dark lunar month). Amavasya Akshay Tithi. Bhadra. Vaidhriti. Vyatipaat eclipse period. Second and third stages of ‘Pushya’ constellation. First stage of both ‘Ashlesha’ and ‘Magha’. First stage of of Uttara-ashadha, Uttarabhadra-paksha an Uttara-phalguni.

4) TRIPAD-NAKSHATRA (TRIPOD CONSTELLATION): Kritika, Punarvasu, Uttara-Vishakha, Uttarashadha and Purva-bhadrapad are called ‘tripod-constellation’. Ritual for the pacification of the ill effects of TRIPAD-NAKSHATRA is a must otherewise there is a fear of great dangers to the child sometimes even death.

5) KAALSARPA YOGA : If,in a horoscope, all the planets are placed between Dragon’s-head (Rahu) and Dragon’s- tail (Ketu), it is considered to be a Kaalsarpa yoga. According to Indian astrology, there are many types of Kaal Sarpa yoga-

If inauspicious planets like Mars and Saturn are placed on the opposite side of ‘Rahu’ and ‘Ketu’, then it is considered to be a partial Kaalsarpa Yoga. In the partial Kaalsarpa Yoga, the effects are not as powerful as Kaalsarpa Yoga.

A man having a Kaalsarpa Yoga in his horoscope faces problems of multitude nature- instability in his life, bereft of progeny, mental disturbance.

6) MANGLIK: A girl is considered to be a Mangalik, if the Mars is placed either in the first, fourth, seventh, eighth or twelfth house of her horoscope.

A girl having a ‘Mangalik dosha’ or ‘Vishakanya Yoga’ present in her horoscope has a threat of becoming a widow. A ‘kumbha-Vivaha’ is a must for such a girl.

There are various spiritual remedies to alleviate the difficulties in our life. They are as follows.Section 1 - Articles on spiritual healingSection 2 - FAQs on Spiritual healing methodsSection 3 - Spiritual healing remedies Healing remedies on oneself

1. Mantra Yoga is an exact science. ‘Mananat trayate iti mantrah’—by the Manana (constant thinking or recollection) of which one is released from the round of births and deaths, is Mantra. 2. Every Mantra has a Rishi who gave it to the world; a Matra or metre which governs the inflection of the voice; a Devata or a supernatural being; the Bija or seed which gives it a special power; the Sakti or the energy of the form of the Mantra; and the Kilakam or the pillar which supports and makes the Mantra strong. 3. A Mantra is Divinity, Mantra and its presiding Devata are one. The Mantra itself is Devata. Mantra is divine power, Daivi Sakti, manifesting in a sound-body. Constant repetition of the Mantra with faith, devotion and purity augments the Sakti or power of the aspirant, purifies and awakens the Mantra Chaitanya latent in the Mantra and bestows on the Sadhaka Mantra Siddhi, illumination, freedom, peace, eternal bliss, immortality. 4. By constant repetition of the Mantra the Sadhaka imbibes the virtues and powers of the Deity that presides over the Mantra. Repetition of Surya Mantra bestows health, long life, vigour, vitality, Tejas or brilliance. It removes all diseases of the body and the diseases of the eye. No enemy can do any harm. Repetition of Aditya-hridayam in the early morning is highly beneficial. Lord Rama conquered Ravana through the repetition of Aditya-hridayam imparted by Agastya Rishi. 5. Mantras are in the form of praise and appeal to the deities, craving for help and mercy. Some Mantras control and command the evil spirits. Rhythmical vibrations of sound give rise to forms. Recitation of the Mantras gives rise to the formation of the particular figure of the deity. 6. Repetition of Sarasvati Mantra ‘OM Sarasvatyai Namah’ will bestow on you wisdom and good intelligence. You will get inspiration and compose poems. Repetition of ‘Om Sri Mahalakshmyai Namah’ will confer on you wealth and remove poverty. Ganesha Mantra will remove any obstacle in any undertaking. Maha Mrityunjaya Mantra will remove accidents, incurable diseases and bestow long life and immortality. It is a Moksha Mantra too. 7. Repetition of Subrahmanya Mantra ‘Om Saravanabhavaya Namah’ will give success in any undertaking and make you glorious. It will drive off the evil influences and evil spirits. Repetition of Sri Hanuman Mantra, ‘Om Hanumanthaya Namah’ will bestow victory and strength. Repetition of Panchadasakshara and Sodasakshara (Sri Vidya) will give you wealth, power, freedom, etc. It will give you whatever you want. You must learn this Vidya from a Guru alone. 8. Repetition of Gayatri or Pranava or Om Namah Sivaya, Om Namo Narayanaya, Om Namo Bhagavate Vasudevaya, one and a quarter lakh of times with Bhava, faith and devotion will confer on you Mantra Siddhi. 9. OM, Soham, Sivoham, Aham Brahmasmi are Moksha Mantras. They will help you to attain Self-realisation. Om Sri Ramaya Namah, Om Namo Bhagavate Vasudevaya are Saguna Mantras which will enable you to attain Saguna realisation first and then Nirguna realisation in the end. 10. Mantra for curing scorpion stings and cobra bites should be repeated on eclipse days for getting Mantra Siddhi quickly. You should stand in the water and repeat the Mantra. This is more powerful and effective. They can be recited on ordinary days also for attaining Mantra-Siddhi. 11. Mantra Siddhi for curing scorpion sting, cobra bites, etc., can be attained within 40 days. Repeat the Mantra with faith and devotion regularly. Have sitting in the early morning after taking bath. Observe Brahmacharya and live on milk and fruits for 40 days or take restricted diet. 12. Chronic diseases can be cured by Mantras. Chanting of Mantras generate potent spiritual waves or divine vibrations. They penetrate the physical and astral bodies of the patients and remove the root causes of sufferings. They fill the cells with pure Sattva or divine energy. They destroy the microbes and vivify the cells and tissues. They are best, most potent antiseptics and germicides. They are more potent than ultra-violet rays or Roentgen rays. 13. Mantra Siddhi should not be misused for the destruction of others. Those who misuse the Mantra power for destroying others are themselves destroyed in the end. 14. Those who utilise the Mantra power in curing snake bites, scorpion stings and chronic diseases should not accept any kind of presents or money. They must be absolutely unselfish. They should not accept even fruits or clothes. They will lose the power if they utilise the power for selfish purposes. If they are absolutely unselfish, if they serve the humanity with Sarvatma Bhava, their power will increase through the grace of the Lord. 15. He who attained Mantra Siddhi can cure cobra bite or scorpion sting or any chronic disease by mere touch on the affected part. When a man is bitten by a cobra a telegram is sent to the Mantra Siddha. The Mantra Siddha recites the Mantra and the man who is bitten by a cobra is cured. What a grand marvel! Does this not prove the tremendous power of Mantra? 16. Get the Mantra initiation from your Guru. Or pray to your Ishta Devata and start doing Japa of the particular Mantra, if you find it difficult to get a Guru. 17. May you all become Mantra Yogis with Mantra Siddhi! May you all become real benefactors of the world by becoming divine healers through Mantra cure! May Mantra cure, divine healing centres be started all over the world!

Shabda, or sound, which is of the Brahman, and as such the cause of the Brahmanda, is the manifestation of the Chit-shakti Itself. The Vishva-sara Tantra says that tha Para-brahman, as Shabda-brahman, whose substance is all mantra, exists in the body of the jivatma. It is either unlettered (dhvani) or lettered (varna). The former, which produces the latter, is the subtle aspect of the jiva’s vital shakti. As the Prapancha-sara states, the brahmanda is pervaded by shakti, consisting of dhvani, also called nada, prana, and the like. The manifestation of the gross form (sthula) of shabda is not possible unless shabda exists in a subtle (sukshma) form. Mantras are all aspects of the Brahman and manifestations of Kula-kundalini. Philosophically shabda is the guna of akasha, or ethereal space. It is not, however, produced by akasha, but manifests in it. Shabda is itself the Brahman. In the same way, however, as in outer space, waves of sound are produced by movements of air (vayu); so in the space within the jiva’s body waves of sound are produced according to the movements of the vital air (prana-vayu) and the process of inhalation and exhalation. Shabda first appears at the muladhara, and that which is known to us as such is, in fact, the shakti which gives life to the jiva. She it is who, in the muladhara, is the cause of the sweet indistinct and murmuring dhvani, which sounds like the humming of a black bee.

The extremely subtle aspect of sound which first appears in the Muladhara is called para; less subtle when it has reached the heart, it is known as pashyanti. When connected with buddhi it becomes more gross, and is called madhyama. Lastly, in its fully gross form, it issues from the mouth as vaikhari. As Kula-Kundalini, whose substance is all varna and dhvani, is but the manifestation of, and Herself the Paramatma; so the substance of all mantra is chit, notwithstanding their external manifestation, as sound, letters, or words; in fact, the letters of the alphabet, which are known as akshara, are nothing but the yantra of the akshara, or imperishable Brahman. This, however, is only realized by the sadhaka when his shakti, generated by sadhana, is united with the mantra-shakti.

It is the sthula or gross form of Kulakundalini, appearing in different aspects as different Devata, which is the presiding Devata (adhishthatri) of all mantra, though it is the subtle or sukshma form at which all sadhakas aim. When the mantrashakti is awakened by sadhana the Presiding Devata appears, and when perfect mantra-siddhi is acquired, the Devata, who is sachchidananda, is revealed. The relations of varna, nada, vindu, vowel and consonant in a mantra, indicate the appearance of Devata in different forms. Certain vibhuti, or aspects, of the Devata are inherent in certain varna, but perfect Shakti does not appear in any but a whole mantra. Any word or letter of the mantra cannot be a mantra. Only that mantra in which the playful Devata has revealed any of Her particular aspects can reveal that aspect, and is therefore called the individual mantra of that one of Her particular aspects. The form of a particular Devata, therefore, appears out of the particular mantra of which that Devata is the adhishthatri Devata.

A mantra is composed of certain letters arranged in definite sequence of sounds of which the letters are the representative signs. To produce the designed effect mantra must be intoned in the proper way, according to svara (rhythm), and varna (sound). Their textual source is to be found in Veda, Purana, and Tantra. The latter is essentially the mantra-shastra, and so it is said of the embodied shastra, that Tantra, which consists of mantra, is the paramatma, the Vedas are the jivatma, Darshana (systems of philosophy) are the senses, Puranas are the body, and Smriti are the limbs. Tantra is thus the shakti of consciousness, consisting of mantra. A mantra is not the same thing as prayer or self-dedication (atma-nivedana). Prayer is conveyed in what words the worshipper chooses, and bears its meaning on its face. It is only ignorance of shastrik principle which supposes that mantra is merely the name for the words in which one expresses what one has to say to the Divinity. If it were, the sadhaka might choose his own language without recourse to the eternal and determined sounds of Shastra.

A mantra may, or may not, convey on its face its meaning. Vija (seed) mantra, such as Aing, Kling, Hring, have no meaning, according to the ordinary use of language. The initiate, however, knows that their meaning is the own form (sva-rupa) of the particular Devata, whose mantra they are, and that they are the dhvani which makes all letters sound and which exists in all which we say or hear. Every mantra is, then, a form (rupa) of the Brahman. Though, therefore, manifesting in the form and sound of the letters of the alphabet, Shastra says that they go to Hell who think that the Guru is but a stone, and the mantra but letters of the alphabet.

From manana, or thinking, arises the real understanding of the monistic truth, that the substance of the Brahman and the brahmanda are one and the same. Man- of mantra comes from the first syllable of manana, and -tra from trana, or liberation from the bondage of the sangsara or phenomenal world. By the combination of man- and -tra, that is called mantra which calls forth (amantrana), the chatur-varga (vide post), or four aims of sentient being. Whilst, therefore, mere prayer often ends in nothing but physical sound, mantra is a potent compelling force, a word of power (the fruit of which is mantra-siddhi), and is thus effective to produce the chatur-varga, advaitic perception, and mukti. Thus it is said that siddhi is the certain result of japa (q.v.). By Mantra the sought for (sadhya) Devata, is attained and compelled. By siddhi in mantra is opened the vision of the three worlds. Though the purpose of worship (puja), reading (patha), hymn (stava), sacrifice (homa), dhyana, dharana, and samadhi (vide post), and that of the diksha-mantra are the same, yet the latter is far more powerful, and this for the reason that, in the first, the sadhaka’s sadhana-shakti only operates, whilst in the case of mantra that sadhana-shakti works, in conjunction with mantra-shakti, which has the revelation and force of fire, and than which nothing is more powerful. The special mantra which is received at initiation (diksha) is the vija, or seed mantra, sown in the field of the sadhaka’s heart, and the Tantrik sandhya, nyasa, puja, and the like are the stem and branches upon which hymns of praise (stuti) and prayer and homage (vandana) are the leaves and flower, and the kavacha, consisting of mantra, the fruit.

Mantra are solar (saura) and lunar (saumya), and are masculine, feminine, or neuter. The solar are masculine and lunar feminine. The masculine and neuter forms are called mantra. The feminine mantra is known as vidya. The neuter mantra, such as the Pauranik-mantra, ending with namah, are said to lack the force and vitality of the others. The masculine and feminine mantra end differently. Thus, Hung, Phat, are masculine terminations, and "thang," or svaha, are feminine ones.

The Nitya Tantra gives various names to mantra. according to the number of their syllables, a one-syllabled mantra being called pinda, a three-syllabled one kartari, a mantra with four to nine syllables vija, with ten to twenty syllables mantra, and mantra with more than twenty syllables mala. Commonly, however, the term vija is applied to monosyllabic mantra. The Tantrik mantras called vija (seed) are so named because they are the seed of the fruit, which is siddhi, and because they are the very quintessence of mantra. They are short, unetymological vocables, such as Hring, Shring, Kring, Hung, Aing, Phat, etc., which will be found throughout the text. Each Devata has His or Her vija. The primary mantra of a Devata is known as the root mantra (mula-mantra). It is also said that the word mula denotes the subtle body of the Devata called Kama-kala. The utterance of a mantra without knowledge of its meaning or of the mantra method is a mere movement of the lips and nothing more. The mantra sleeps. There are various processes preliminary to, and involved in, its right utterance, which processes again consist of mantra, such as, purification of the mouth (mukha-shodhana), purification of the tongue (jihva-shodhana), and of the mantra (ashaucha-bhanga), kulluka, nirvvana, setu, nidra-bhanga, awakening of mantra, mantra-chaitanya, or giving of life or vitality to the mantra. Mantrarthabhavana, forming of mental image of the Divinity. There are also ten sangskara of the mantra. Dipani is seven japa of the vija, preceded and followed by one. Where hring is employed instead of Ong it is prana-yoga. Yoni-mudra is meditation on the Guru in the head and on the Ishta-devata in the heart, and then on the Yoni-rupa Bhagavati from the head to the muladhara, and from the muladhara to the head, making japa of the yoni vija (eng) ten times. The mantra itself is Devata. The worshipper awakens and vitalizes it by chit-shakti, putting away all thought of the letter, piercing the six Chakra, and contemplating the Spotless One. The shakti of the mantra is the vachaka-shakti, or the means by which the vachya-shakti or object of the mantra is attained. The mantra lives by the energy of the former. The saguna-shanti is awakened by sadhana and worshipped, and She it is who opens the portals whereby the vachya-shakti is reached. Thus the Mother in Her saguna form is the presiding deity (adhishthatri Devata) of the Gayatri-mantra. As the nirguna (formless) One, She is its vachya-shakti. Both are in reality one and the same; but the jiva, by the laws of his nature and its three guna, must first meditate on the gross (sthula) form before he can realize the subtle (sukshma) form, which is his liberator.

The mantra of a Devata is the Devata. The rhythmical vibrations of its sounds not merely regulate the unsteady vibrations of the sheaths of the worshipper, thus transforming him, but from it arises the form of the Devata, which it is. Mantra-siddhi is the ability to make a mantra efficacious and to gather its fruit in which case the mantra is called mantra-siddha. Mantra are classified as siddha, sadhya, susiddha, and ari, according as they are friends, servers, supporters, or destroyers – a matter which is determined for each sadhaka by means of chakra calculations....

Mantra-Yoga, the path of transformative sound, is an integral aspect of Tantra but also can be pursued as a separate yoga path. It is often considered the least complex of all forms of Yoga because it involves no complicated practices. The essence of Mantra-Yoga is the regular and prolonged recitation, japa of one or more potent sounds (mantra), which awaken the Cakras (chakras) and the serpent power Kundalini.

Bhakti Yoga is the most popular mantra yoga known as Yoga of Love and Compasion. The term bhakti, derived from the root bhaj, is generally renderd as devotion, or love. Bhakti-Yoga is thus the Yoga of loving self-dedication to, and love-participation in the divine Person. In Bhakti-Yoga, the emotional force of the human being is purified and channeled toward the Divine. In their discipline of ecstatic self-transcendence, the bhakti-yogins, or bhaktas tend to be more openly expressive than the typical raja-yogin, or jnanin. The followers of Bhakti-Yoga do not, for instance, shy away from shedding tears of longing for the Divine. In this approach, the transcendental Reality is usually conceived as a supreme Person rather than as an impersonal Absolute. Many practitioners of this path even prefer to look upon the Divine as an Other. They speak of communion and partial merging with God rather than total identification, as in Jnana-Yoga.

Mantras (or mantrams) are words, phrases, or syllables which are chanted thoughtfully and with growing attention! Mantra yoga meditation involves chanting a word or phrase until the mind and emotions are transcended and the superconscious is clearly revealed and experienced. Since the mind wanders so much, the music of a mantra easily rescues the mind and brings it back to the object of one’s meditation. Both the rhythm of it and the meaning of it combine to guide the mind safely back to the point of meditation — the higher consciousness or the specific spiritual focus.

A Background on Mantrams

Typical mantrams are: Aum (Om), meaning Spirit, the Word of God, which creates, preserves, and transforms. The most profound, yet simple of the mantrams is AUM or OM. It is called “the name of God in sound”. The mantra AUM, made up three and a half syllables. The syllable 'A'. The first aspect is the waking state, vaiswaanara. In this state, consciousness is turned to the external. With its seven instrument and nineteen channnels, it experiences the gross phenomenal world. The Syllable 'U'. The second aspect is the dreaming state, taijasa. In this state consciousness is turned inward. It also has seven instrument and nineteen channels, which experiences the subtle mental impressions. The Syllable 'M'. The third aspect is deep sleep, prajna. In this state, there is neither desire nor dream. In deep sleep all experiences merge into the unity of undifferentiated consciousness. The sleeper is filled with bliss and experiences bliss and can find the way to knowledge of the two preceding states.

Another one is the Himalayan Shivaist mantram: AUM NAMAH SHIVAYA!, which usually is translated as "Om Homage to the Highest Lord God". Well known is the Hindu mantram: Asato Ma Sat Gamaya!, which means "Lead me from the unreal to the Real."

There are thousands of Veda mantrams which are mainly from the ancient Sanskrit language. Possibly, in time, affirmations will be in English from well known Sanskrit mantras. What such a development would require is a number of great meditators of modern day to be so attuned to the Lord and so at ease within the realms of higher consciousness that these ancient mantrams can easily be revealed to them. All mantrams are the result of a revelation, usually to some deeply meditating adept. Mantras are always in Sanskrit which is Heavenly language of Gods, Devas descended into Earth externally or inwardly as Avataras Incarnation. There is no Avatara (God's Man) without knowing Sanskrit language very well!

Mantram Meditation

Generally mantram meditation involves chanting out loud at first until the body is calm and the atmosphere around oneself is serene and pleasant for meditation. Then whisper meditation almost automatically occurs and the life force begins to withdraw inward from "out-loud" chanting to whisper chanting. In whisper chanting the prana, the life force in the body, is balanced and harmonized, preparing the way for a deeper state of serenity - and of the balance of mind and emotions. Whisper chanting easily dissolves and the life force moves even deeper within as you enter mental chanting. Mental chanting is practiced as long as thoughts are occurring to the mind. Whenever the mind is distracted, the mantram is simply chanted in the same area of the mind that the distraction is occurring. The mantram always wins if given a chance. As the mantram frees you from one thought, then another, and also helps to dissolve distractions, the mantram then begins to reach the border of superconsciousness. Chanting becomes effortless. No effort, nor warding off distractions is needed. Chanting becomes a pleasure. Peace and gentle joy fill your mind.

What the mantram does next

At this point of effortless mental chanting the mantram can do two things: It may dissolve into superconsciousness, or It may first help ventilate the subconscious mind, the storage house of your old thoughts, feelings, and memories which have been sadly neglected or not successfully dealt with. The mantram may create an opportunity for old thoughts and feelings, old fears and guilts, to be released, or healed, or let go. What happens next? If your mental chanting first becomes effortless and ventilates the subconscious pressures, it then moves into your superconscious self. Or, the effortless chanting bypasses the subconscious basement of your mind, going directly into sublime superconsciousness. Either way, you arrive in your ecstatic, heavenly nature. The words of the mantram fall apart and fall away. Only the energy surge of the mantram remains as your awareness becomes blissful and full of light.

Ecstasy Through Mantra Yoga

In this ecstatic stage of continuous rapture, you feel that you have arrived home. You sense that this is your true nature - and your true estate, which has been ignored due to the dominance of the mind, the emotions, and the outer world. You will likely have a very pleasant fifteen to twenty minutes in the delight and comfort of your superconscious self; and then the mantram will begin to come out. You will find your higher consciousness wants to come back to the outer world. It wants to express, to touch your life and loved ones. The words of the mantram re-emerge in the mind and you reverse the whole process, going gradually into whisper - and then out loud - chanting. Ultimately a mantram meditator lives in the ecstasy of the mantram, always aglow with the meaning and spiritual insight of the special syllables. In order to be sure a mantram is right for you, seek a mantram only from a Sri Guru or Master who is qualified to teach and initiate you.

MANTRAS

Mantras are articulate sounds, which unite the sub-conscious, consciousness and superconsciousness. A Mantra must be specifically constructed and not just any sound. Mantris are Mantra-makers. Hermetic philosophy and the ancient Arcana used vocal sounds called runes to evoke certain psychic forces, both high and low. Although some of the Mantras are said to be associated with the gods, they eventually unite functions of the five bodies, the Pancha koshas (panCa koSas). The most profound, yet simple of the mantrams is AUM or OM. It is called “the name of God in sound”.

Awakening Kundalini is effected by Mantra also which is a portion of Bhakti Yoga. All aspirants should repeat the Mantra given by their Guru many lakhs of times. During the time of Diksha of an Uttama Adhikari, the Guru utters a particular Mantra and Kundalini is awakened immediately. The consciousness of the student is raised to a very high degree. This depends upon the faith of the student in his Guru and in the Mantra. Mantras, when received from the Guru in person, are very powerful. Aspirants in Kundalini Yoga should take to this Mantra Sadhana only after getting a proper Mantra from a Guru. Therefore we are not touching this point in detail. Mantras when learnt through ordinary friends or through books cannot produce any benefit at all. Mantras are numerous and the Guru should select a particular Mantra by which the consciousness of a particular student can be awakened.

Mantras can excite the emotions and give suggestions to the mind. Mantras affect both the one who chants them as the one who hears them. The word mantra comes from the Sanskrit "mantrana", which means advice or suggestion. In a sense, such a deep word of Guru is a mantra. In our daily life we use words to get everything done, obtain everything we need. Each mantra or word is a sound pattern that suggests to the mind the meanings inherent in it, and the mind immediately responds.

According to Ramana Maharshi, repetition of mantras (japa), with attention directed to the source of the sound, completely engages the mind. This is Tapas - penance. The source is not in the vocal chords alone, but also the idea of the sound is in the mind, whose source is self. Thus the practice of mantra repetition is more than a suggestion, a bit of advice or an idea. It is a means of getting in touch with our self. Mantras may be used for religious worship, for japa (repetition), for healing, to help spiritual evolution, for purification, for making offerings and in Mantra Yoga. Some mantras are only chants or expressions of nearness to the Divine. But some saints who were inspired by divine love and unshakable faith used these mantras in their own spiritual practice and their followers afterwards started using those mantras, calling them mahamantras or great mantras.

Primarily it is faith which creates the effect of mantras. Melody, intonation, pronunciation, whether silently or aloud, all are important in the recitation of mantras. Moreover, the beat cycle in which mantras are recited is important, but it changes according to the state of consciousness of the one who is chanting. An increase in the speed of chanting increases the speed of mind, heartbeat and respiration. The beat cycle of the mantras affects the emotions. A fast speed sometimes creates a continuous vibration and when it is done in groups it creates a good effect, because the mind works in synchronization with the beat cycle and has no time to fantasize. Fast chanting of mantras exhausts the mind, heart and breath and relaxation comes after the chanting is over. Slowing the beat cycle of mantras also creates the same continuous vibration, but it slows down the speed of mind, heart and breath while the chanting is going on. It induces a hypnagogic state, but it is good only when the chanting of mantras is done individually. A medium-speed beat cycle is good for group and individual chanting of mantras. It does not disturb the heartbeat or breathing pattern and makes the mind more awake, alert and conscious.

The place from which the sound emanates influences its' tonal quality. Deep tones are produced by the vocal chords in conjunction with the abdominal region, middletones in conjunction with the chest, heart and throat regions and high-pitched tones in conjunction with the upper region of the body. Indian classical music uses all three regions in a gradual order, but the middle region is used most and produces a greater emotional impact on the listeners.

MANTRA AND SAHASRARA

Mantra Yoga is an intricate study of sound and its influence on energy, on mind, and on the external world. More than just chanting of certain sounds, this goes more deeply into the essence of what sound is as vibration, what type of sounds affect which area of the body, mind, - what the mental reactions are etc. Then comes the application of certain sound formulas to create the desired results. Fundamentally it comes down to the reality that all is energy and that energy is in a state of vibration - vibration is sound. Practice of Mantra will unfold the 7th Chakra: Sahasrara. GOD'S CONSCIOUSNESS itself is the seventh element; a form of primeval power that is the awareness of all the other forces. This element is not of the physical world yet permeates it to the deepest level. Awareness as an element is part of the eternal realm of the universe, that part of each individual that goes on from body to body. Wherever you go there must be an awareness of being there, whether it be heaven, hell or earth you are conscious of being there. It is the constant essence. It is difficult to say how one experiences this particular element because this is the element that does the experiencing, the witness to all of life.

SAHASRARA CHAKRA is actually centered above the head though its awareness goes through all aspects of the body. This being the center of your conscious experience it has the strong tendency in normal life to become wrapped up in the vortex of mind energies that keep it entertained for ages on end. Yet, it has the power to direct all functions of the energies at the six levels below it, when it is free. From this Chakra one has immediate access to the energies of the universe above and to the knowledge of eternity. For this the awareness must be focused upward and away from bodily or earthly concerns. The PINEAL gland is influenced by the energy of this center and in turn directly influences the pituitary gland. In studies done with light and color for instance it was seen that the energy impulses coming through the optic nerves, from whatever color one is looking at, influenced the pineal gland to put out certain hormones that tend to govern the hormones subsequently produced by the pituitary. Each color and form has a specific influence on the entire endocrine system. As an experiment try looking at an attractive mandala, then switching to an attractive member of the opposite sex, naked, and observe your mental, emotional and physiological reactions to what your eyes are seeing. Observe and draw your conclusions; then you may decide to choose carefully what you focus your attention on. CENTER is the direction, or could we say inward. From this center you might go North, South, East, West, Down or Up but they are all away from the Center of yourSelf.

The cosmic energy we always receive contains different energies coming from different celestial bodies. Because we are part of our solar system, the energies coming from the Planets in this solar system always fall on us, and absorbed by our body. These energies are much needed by every one of us. They drive our daily activities and decisions. Our life force is indeed combined with these energies. When there is a deficit of any of these energies, the related problems will arise. For example, when there is a deficit of energy coming from Sun, health problems like headache, bad eye sight, weakness of heart etc will occur. Also there will be problems with one’s boss or government officials. There will be obstacles in acquiring paternal property. We can overcome all these problems by increasing the Sun’s energy in the individual by adopting various techniques. Recitation of Sun’s Mantra is the most effective technique.

What happens when a Mantra is recited? When we repeatedly utter a Mantra we are tuning to a particular frequency and this frequency establishes a contact with the cosmic energy and drags it into our body and surroundings. Thus we can balance the energies and also increase the level of a certain type of energy, which promote certain actions and events. For example, if we increase the Mercury’s energy level, it promotes us to take intelligent steps in business.

All mantras came from the single sacred sound: 'Om'. Om is a combination of 3 main sounds: Aa-Vu-Ma. (See the symbol of Om at right) 'Aa' represents Vishnu, the sustainer, 'Vu' represents Siva, the destroyer, and 'Ma' represents Brahma, the creator. Aa-also represents the Sun, Vu-the Moon, and Ma-the Fire. There are more than 150 meanings uncovered from the sound 'Om', so far. It is said that lord Siva was the first to reveal mantras for the welfare of the mankind, through sages. (See him with his family at top left).

There are Mantras for every thing. The ‘Gayatri Mantra’ recited by Hindus comprise 24 sounds, each sound is loaded with the energy of a different type by ancient sages. Thus there are 24 sages who contributed the sounds for Gayatri Mantra. It is said that ‘there is no great Mantra than Gayatri and there is no great god than the Mother’.

The main aim of Mantras is to provide whatever the human beings long for. For example, the sound ‘Sreem’ represents Lakshmi, the goddess of wealth. Hence the Mantra: ‘Om Sreem Om’ will bring monetary success to a person who recites it daily for at least 2 hours.

If you want to attract others and get the things done by them, then ‘Kleem’ is the right sound for you. This sound spells charm. So the Mantra: ‘Om Kleem Om’ will increase your magnetism.

If you want to become more dynamic and energetic and you want to get rid of general diseases, you can chant: ‘Om Hreem Om’. Here ‘Hreem’ is a energy reservoir.

If you are worried about the intelligence and education of your children, let them recite: ‘Om Iym Om’. Here ‘Iym’ represents Saraswathi, the goddess of Education.

A lot many people face illhealth and suffer a lot, because of the deeds committed in their previous births. For them, to get rid of health problems, and live a full life sanctioned by God, they should recite ‘Om Joom Saha’. This is called Mrityunjaya (Winning on Death) mantra and should be recited for atleast 2 hours daily.

All the activities by the human beings are greatly influenced by the Nine Planets identified in Indian Astrology. So the Planetary Mantras are furnished here, along with their general purpose:

3) Mars: Om Kraam Kreem Kroum Sah Bhoumaaya Namaha |This is the Mantra for getting dynamic nature, winning on others, success in vehicles, land or house property dealings, escaping from accidents, improving relations with the spouse.

4) Jupiter: Om Jraam Jreem Jroum Sah Gurave Namaha |This is the Mantra for achieving general success in life and getting protection in all matters. It increases respect from others and social contacts. It gives stability in job or business.

Every one cannot start chanting what ever Mantras they want. The person who wants to recite a Mantra should follow certain code of conduct. For example, one should recite a Mantra when at peace. He/she should get up early in the morning, take bath, start reciting the mantras at the time of Sun rise. One should maintain piousness and avoid Non-vegetarian food, alcohol, and other stuff, which make the functioning of the brain improper. Most important is: one should find a Guru (divine guide), who tells what type of Mantra is suitable to alleviate one’s problems, and also teaches how to recite the Mantras. Without proper guidance from Guru, one should not venture to start chanting the Mantras.

The Significance of Mantra in AyurvedaBy Sangeetha Rajah, BAMS Published 11/30/2006 General Sangeetha Rajah, BAMS

The word “mantra” in Sanskrit is derived from “ Mananaat Traayate“ meaning “Just by chanting (mananaat) we can protect ourselves (traayate)“. Mantras are Sanskrit words loaded with power and sounds capable of penetrating our body into deep levels of consciousness by their unique sounds and the vibrations they create. The Vedas interpret the vowels and consonants of Sanskrit as coming from the Damaru (drum) of Lord Siva. Hence in Sanskrit grammar, they are referred to as “Maaheswara Sutraani” or the formulae of Maheswara. Also a detailed description is given about the parts from where the sound of vowels and consonants originate. For instance, to pronounce “Va” in Sanskrit, the teeth and lips are involved. The individual letters of the Sanskrit alphabet are derived from the basic strands of energy vibrating at the core of our existence. The vibrations created by our sound, thought and actions really do have an impact on our inner self, our environment and hence the universe. Here rises the need to be positive and to always be optimistic.When used positively and harmoniously, mantras create a positive, friendly and a healing effect. In Ayurveda, apart from herbal remedies for diseases, emphasis is also laid on Mantra recitation to enhance the healing. From the Vedic period, man has been constantly associated with Mantras -- right from the moment man is born till he breathes his last. His first connection begins with Jaatakarma ie, the reciting of mantras in the newborn’s right ear, requesting the Gods to protect the newborn from evil spirits. We can find numerous references emphasizing Mantra recitation in Ayurvedic texts. In the treatment of Jwara (fever), Charak recommends chanting Vishnu Sahasranama. In the treatment of snakebites, antidotes are prepared while chanting specific mantras to increase the efficacy of the medicine. The benefit of mantra in Ayurveda, shows the latter itself being much more than merely medical system. This is due to Ayurveda’s connection to the Vedas. Recent research in the efficacy of mantras and sound therapy on our body and healing has revealed what our yogic seers have already experienced, advocated and which has been passed on from time immemorial to the present day- the Power of Mantra Yoga or the chanting of Mantras. The hormones and neurotransmitters throughout the human organism communicate with each other through distinctive vibrational sympathies. That is when we are physically and mentally healthy, it means there is a harmony within our cells, which resonate well with each other. When this harmony of empathic music among our cells falls out of tune, we get disease. (ref: The Yoga of Sound by Russil Paul) Nothing attunes the body, mind and breath like the pulsation of sound. The phonetics of Sanskrit strike the palate at multiple reflex points stimulating energy in numerous meridians that awaken the dormant parts of the brain (most of which are as yet unused in average man) and enhance the circulation and flow of energy throughout the body. Apart from the physical nervous system, our Rishis classified some 72,000 naadis (bundles of tubular vessels) as part of the psychic nervous system to be the counterparts of the physical nervous system. (ref: The Mystries of Mantra by Muz Murray). When a mantra is chanted, sound energy is generated and the vibrations of that energy are diffused and distributed into the physical nervous system by these naadis through six major chakras (wheels in Sanskrit and plexus in physiology) situated along the length of the spinal column and a seventh at the crown of the head. Owing to its uniqueness Ayurveda cannot be interpreted in modern terms. But for our understanding, the nearest possible correlation is tried here. These Chakras can be correlated to the plexuses of the modern physiology. The six chakras and their corresponding plexuses are given here in ascending order from the base of the spine.1. Moolaadhaara Chakra --- Sacral Plexus.2. Svaadishthaana “” --- Lumbar Plexus.3. Manipooraka “” --- Solar (celiac) Plexus.4. Anaahata “” --- Brachial Plexus.5. Visuddhi “” --- Cervical Plexus.6. Aagnya “” --- Pineal gland ?

The plexuses are related to transmitting and receiving nerve impulses and blood circulation. Now coming back, when energy passes from the naadis to these plexuses of the physical nervous system, it turns neural and is passed on to the nerves which in turn obey the brain and then get circulated throughout the body through blood. Ok. Any sound will do well in enhancing healing and make us healthy, so what is so special about Mantras? What difference does it make between reciting a mantra and talking when both are a group of letters? Back to the six Chakras now to get the answers. Each Chakra in its subtle form is a lotus with varied number of petals. Each petal represents an Akshara (letter or alphabet) apart from a main letter, the Beejaakshara (beeja means seed). Each Chakra has a presiding deity with unique colour and features, responsible for nurturing specific organs of our body. For example, the Moolaadhara Chakra is made up of a 4 pedaled lotus. The letters residing in the 4 petals are VA, S’A, SHA and SA. Its Beejaakshara is LUM. The presiding deity Saakini has five faces and resides in the asthi dhatu (bone mass) to nurture it. Here comes the Ayurvedic connection to Mantras as chanting of a particular Beejakshara will nourish that particular Dhatu. There are Seven dhatus according to Ayurveda and here the six chakras with the Sahasrara at the crown of the head nourish the seven Dhatus and hence our body. Depending on the disease, the patient’s condition, the Dhatus affected, Mantra chanting brings about healing. At the same time, slow or fast healing depends also on the mantra or sloka chosen for the purpose and the concentration and sincerity of the chanting person.Just as gold in its pure form (24k) is too soft to make jewelry, mere group of words combined at random cannot effectively create healing vibrations. Gold is alloyed with copper or silver to strengthen and harden it in order to make jewels. Likewise, Mantras are chosen in a specific manner (chandas etc.) for a specific purpose and are loaded with power. So chanting Mantras has an effect in all planes and at all levels from the physical, physiological, mental levels to the subtle Chakras and into the subtlest energy vibrating at the core of our existence. Come on! Go to your doctor, get medicines, chant Mantras or any sloka, let the healing be fast!!! May all be happy and free from diseases. May all be protected. Let not anybody get afflicted by grief!!! (Upanishads).

Shanti mantra are used to cure diseases, to remove the influences of souls and planets etc.

(1)For Good Health: The following mantra be recited three times and infuse the water; the water to be drunk by the patient or Sadhaka.One will be benefited. Mantra "Om Asham Veshvanye Bhootva Praneenam Dahmakshiet Pranapan Samyukta Pchamyananm Chaturvidham"

(2) To Prevent Abortion: (1) If a woman does not conceive or is aborted due to some reason or other, then the use of this mantra is very useful. Mantra "Pumansam Patram Janey Tam Pumananu Jayatam Bhagvati Putranam Mata Jatanam Jamyashyam Yan"

This mantra is form "arthaar veda 3/23"

At the time of prayer daily in the morning take a vessel full of pure water, keep it before your Ishat or God .After finishing your daily prayer take a few drops of water and reacting this mantra, shower the drops on the lady.A small quantity of water and reacting this mantra, shower the drops on the lady.A small quantity of water may be taken by her.

(II) When a lady doesn't conceive after the birth of child or there are continuous abortion after such state is called "KAKVANDYA".In such a case , when she wants one more child , the following mantra be recited 108 times daily for 21 days. Mantra "Om Nama shaktirupaye yam Griahe Putram Kuru Kuru swaha". In addition to the above mantra , the following be also followed. Bring the root of Ashvagand on Sunday during Pushya nakshtra and mix it with milk of Buffalo. Make powder of it. This be taken by the lady with milk one or two tolas daily.After seven days she will conceive.

(3) For birth of son: This is a very strong and TESTED mantra , which is said to have been desired by lord SHIVA to PARVATI for securing a son. Mantra "Om Hareeng Haroong Putram Kuru Kuru Swaha"

Thee lady should recite this mantra on a branch of mango tree or under the mango tree at a lonely place . The mantra be recited before lord SHIVA and PARVATI 108 times daily and for 21 days continuously.

Infuse water with mantra thrice and wash the private place with this water.Take a red cotton thread and put 7 knots in it. Infuse this thread 21 times with the above mantra and tie on big toe of foot.Piles will be cured.

(5) Cure From Epilepsy : When one suffers from the feet of epilepsy.Write this mantra on Bhooj Patra with Ashot Gard and put it on the neck of the Patient.One will be cured. Mantra "Hal her sargam Mandika Poodika Shri Ram Phoonk mirgi vayu sukhe om the tha Swaha"

The mantras of the 24 Tirthankars are found to be extremely useful in curing diseases of various parts of the body. The Jain Acharya Kamalprabhsuri had included these mantras in his original composition of the Jinpanjar Stotra. According to which body part is affected, the respective mantra (listed below) should be chanted aloud, with eyes closed, in the meditation position. One entire rosary of the mantra should be chanted daily. When chanting, the mind should remained focused on the affected body part.

Whatever I have done with my hands or feet, or speech, my body or my actions, Whatever I have heard or seen, or thought, all my mistakes, Whether knowingly or unknowingly, please forgive them all, Great all forgiving God, Mahadeva Shambhu.